Leviticus 6:24–7:15

We have here so much of the law of the sin-offering as did peculiarly concern the priests that offered it. As, 1. That it must be killed in the place where the burnt-offering was killed (Lev 6:25), that is, on the north side of the altar (Lev 1:11), which, some think typified the crucifying of Christ on mount Calvary, which was on the north side of Jerusalem. 2. That the priest who offered it for the sinner was (with his sons, or other priests, Lev 6:29) to eat the flesh of it, after the blood and fat had been offered to God, in the court of the tabernacle, Lev 6:26. Hereby they were to bear the iniquity of the congregation, as it is explained, Lev 10:17. 3. The blood of the sin-offering was with great reverence to be washed out of the clothes on which it happened to light (Lev 6:27), which signified the awful regard we ought to have to the blood of Christ, not counting it a common thing; that blood must be sprinkled on the conscience, not on the raiment. 4. The vessel in which the flesh of the sin-offering was boiled must be broken if it were an earthen one, and, if a brazen one, well washed, Lev 6:28. This intimated that the defilement was not wholly taken away by the offering, but did rather cleave to it, such was the weakness and deficiency of those sacrifices; but the blood of Christ thoroughly cleanses from all sin, and after it there needs no cleansing. 5. That all this must be understood of the common sin-offerings, not of those for the priest, or the body of the congregation, either occasional, or stated upon the day of atonement; for it had been before ordained, and was now ratified, that if the blood of the offering was brought into the holy place, as it was in those extraordinary cases, the flesh was not to be eaten, but burnt without the camp, Lev 6:30. Hence the apostle infers the advantage we have under the gospel above what they had under the law; for though the blood of Christ was brought into the tabernacle, to reconcile within the holy place, yet we have a right by faith to eat of the altar (Heb 13:10-12), and so to take the comfort of the great propitiation.

THE LAW OF THE SIN OFFERING. (Lev 6:21-30) This is the law of the sin offering--It was slain, and the fat and inwards, after being washed and salted, were burnt upon the altar. But the rest of the carcass belonged to the officiating priest. He and his family might feast upon it--only, however, within the precincts of the tabernacle; and none else were allowed to partake of it but the members of a priestly family--and not even they, if under any ceremonial defilement. The flesh on all occasions was boiled or sodden, with the exception of the paschal lamb, which was roasted [Exo 12:8-9]; and if an earthen vessel had been used, it being porous and likely to imbibe some of the liquid particles, it was to be broken; if a metallic pan had been used it was to be scoured and washed with the greatest care, not because the vessels had been defiled, but the reverse--because the flesh of the sin offering having been boiled in them, those vessels were now too sacred for ordinary use. The design of all these minute ceremonies was to impress the minds, both of priests and people, with a sense of the evil nature of sin and the care they should take to prevent the least taint of its impurities clinging to them. Next: Leviticus Chapter 7

Speak unto Aaron, and to his sons, saying, this is the law of the sin offering,.... Or the rules to be observed concerning that, besides what had been already delivered in Leviticus 4:1, in the place where the burnt offering is killed shall the sin offering be killed before the Lord; and that was on the north side of the altar, see Leviticus 1:11 and so Aben Ezra and Ben Gersom observe, that the place of slaying every sin offering was the north; and some have observed that Mount Calvary, where our Lord was crucified, lay pretty much to the north of Jerusalem, see Psalm 48:2, it is most holy; sacred to the Lord, offered up to him, and accepted by him, and typical of the most pure and holy sacrifice of Christ, who was made sin, and an offering for sin, in the room and stead of his people.

The priest that offereth it for sin shall eat it,.... Thereby signifying that he bore the sin of the person that brought the offering, and made atonement for it; as a type of Christ, who bore the sins of his people in his own body on the tree, and made satisfaction for them; see Leviticus 10:17. This is to be understood not of that single individual priest only that was the offerer, but of him and his family; for, as Ben Gersom observes, it was impossible for one man to eat all the flesh of a beast at one meal or two; but it means, as he says, the family of the priest that then officiated, the male part: in the holy place shall it be eaten, in the court of the tabernacle of the congregation; within the hangings, as Ben Gersom's note is, with which the court of the tabernacle was hung and made; in some room in that part of the sanctuary did the priest, with his sons, eat of the holy offerings that were appropriated to them; an emblem of spiritual priests, believers in Christ, feeding in the church upon the provisions of his house, the goodness and fatness of it.

Whatsoever shall touch the flesh thereof shall be holy,.... None but holy persons, such as were devoted to holy services, even the priests and their sons, might touch and eat of the flesh of the sin offering: all that did so were sacred persons; and even what were used in eating it, dishes and knives, were to be put to no other use, not to any common service, or for anything but holy things; which was done to keep up a veneration for the sacrifices, and especially for the great sacrifice they typified, the sacrifice of Christ, whose flesh is meat indeed; and whoever eats of that by faith dwells in Christ, and Christ dwells in him, John 6:55, and when there is sprinkled of the blood thereof upon any garment; the garment of the priest that slays and offers it: thou shalt wash that whereon it was sprinkled in the holy place; it was not to be carried out of the tabernacle, and washed elsewhere, but in the sanctuary; either at the laver, where the priests washed their hands and feet, or in some room in the court for that purpose. This was done to preserve an esteem and value for the blood of the sacrifice, as typical of the precious blood of Christ.

But the earthen vessel wherein it is sodden shall be broken,.... That being porous, the liquor in which the sin offering was boiled might soak into it, and the smell of it be retained, and therefore, as such vessels were not very costly, they were ordered to be broken; but where the broken pieces were carried and laid, the Jewish writers are at a loss about; for, that vessels, which had served for holy uses, should be laid in an open public place and exposed, they thought was indecent; and as there might be in a course of time great quantities broken, it would look very disagreeable and unseemly to have them lie in heaps in the sanctuary; they therefore have framed a miracle, and conceit that they were swallowed up in the ground where they were laid (x): and if it be sodden in a brazen it shall be both scoured and rinsed in water; brass, being more valuable, must not be destroyed; and besides the liquor could not soak into that, and whatever scent it retained was easily and soon removed by scouring and rinsing; the former was with hot water, and the latter with cold, as Ben Gersom affirms. (x) T. Bab. Yoma, fol. 21. 1.

And all the males among the priests shall eat thereof,.... As of the meat offerings, Leviticus 6:18 and this shows that not the single priest that offered only ate of it, Leviticus 6:26 but his male children, and not those only, but those of other priests then upon duty, or in the court: it is most holy; See Gill on Leviticus 6:25.

And no sin offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten,.... Every offering, and so every sin offering, was killed in the court of the tabernacle, on the north side of the altar; and the blood of some of them, as on the day of atonement, was carried within the vail and sprinkled on the mercy seat for reconciling the holy place, and making atonement for it; now the flesh of such sin offerings might not be eaten by the priests, though all others might: it shall be burnt in the fire. Ben Gersom says, it was burnt in its place in the court, in a place prepared there to burn things rejected, and sanctified; and I think, adds he, this place was on the east side, i.e. of the court; but it is clear from Leviticus 16:27 where the above case is mentioned, that it was to be carried out without the camp, and burnt there. What use the apostle makes of this, applying it to Christ, see Hebrews 13:11.

And the Lord spake unto Moses,.... Continued his discourse with him: saying; as follows.

Observe here, 1. Concerning the trespass-offering, that, being much of the same nature with the sin-offering, it was to be governed by the same rules, Lev 7:6. When the blood and fat were offered to God to make atonement, the priests were to eat the flesh, as that of the sin-offering, in the holy place. The Jews have a tradition (as we have it from the learned bishop Patrick) concerning the sprinkling of the blood of the trespass-offering round about upon the altar, "That there was a scarlet line which went round about the altar exactly in the middle, and the blood of the burnt-offerings was sprinkled round about above the line, but that of the trespass-offerings and peace-offerings round about below the line." As to the flesh of the trespass-offering, the right to it belonged to the priest that offered it, Lev 7:7. He that did the work must have the wages. This was an encouragement to the priests to give diligent attendance on the altar; the more ready and busy they were the more they got. Note, The more diligent we are in the services of religion the more we shall reap of the advantages of it. But any of the priests, and the males of their families, might be invited by him to whom it belonged to partake with him: Every male among the priests shall eat thereof, that is, may eat thereof, in the holy place, Lev 7:6. And, no doubt, it was the usage to treat one another with those perquisites of their office, by which friendship and fellowship were kept up among the priests. Freely they had received, and must freely give. It seems the offerer was not himself to have any share of his trespass-offering, as he was to have of his peace-offering; but it was all divided between the altar and the priest. They offered peace-offerings in thankfulness for mercy, and then it was proper to feast; but they offered trespass-offerings in sorrow for sin, and then fasting was more proper, in token of holy mourning, and a resolution to abstain from sin. 2. Concerning the burnt-offering it is here appointed that the priest that offered it should have the skin (Lev 7:8), which no doubt he might make money of. "This" (the Jews say) "is meant only for the burnt-offerings which were offered by particular persons; for the profit of the skins of the daily burnt-offerings for the congregation went to the repair of the sanctuary." Some suggest that this appointment will help us to understand God's clothing our first parents with coats of skins, Gen 3:21. It is probable that the beasts whose skins they were were offered in sacrifice as whole burnt-offerings, and that Adam was the priest that offered them; and then God gave him the skins, as his fee, to make clothes of for himself and his wife, in remembrance of which the skins ever after pertained to the priest; and see Gen 27:16. 3. Concerning the meat-offering, if it was dressed, it was fit to be eaten immediately; and therefore the priest that offered it was to have it, Lev 7:9. If it was dry, there was not so much occasion for being in haste to use it; and therefore an equal dividend of it must be made among all the priests that were then in waiting, Lev 7:10.

Leviticus 7:1-5 1. Likewise this is the law of the trespass offering: it is most holy. 1. Ista autem est lex hostiae pro delicto: sanctificatio sanctificationum est. 2. In the place where they kill the burnt offering shall they kill the trespass offering: and the blood thereof shall he sprinkle round about upon the altar. 2. Quo in loco mactabunt hostiam holocausti, mactabunt hostiam pro delicto, et sanguinem ejus sparget super altare per circuitum. 3. And he shall offer of it all the fat thereof; the rump, and the fat that covereth the inwards, 3. Totum vero adipem ejus offeret ex ea, caudam, et adipem operientem intestina. 4. And the two kidneys, and the fat that is on them, which is by the flanks, and the caul that is above the liver, with the kidneys, it shall he take away: 4. Duos quoque renes, et adipem qui est super illos qui est prope ilia, et fibram super jecur, cum renibus removebit. 5. And the priest shall burn them upon the altar for an offering made by fire unto the LORD: it is a trespass offering. 5. Adolebitque illa sacerdos super altare oblationem ignitam Jehovae: oblatio pro delicto est. 1. Likewise this is the law. I have just confessed that I do not sufficiently understand how these two words, cht'h, chateah, and 'sm, asham, differ from each other; and I have therefore followed the sense which is commonly received, and called them the sin and the trespass-offering, (hostiam pro peccato vel pro delicto.) Although in this second kind of offering he commands the same ceremony to be observed as in the former one, yet he mentions some things which he had before omitted, such as the sprinkling of blood around the altar, the offering of the fat, kidneys, etc., which had not been before expressed. The sum amounts to this, that they were to sacrifice in the same manner, and with the same rites for sin as for trespass, and make not the smallest alteration in the rule laid down for them.

Leviticus 7:6-10, 14, 31-36 6. Every male among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy. 6. Omnis masculus in sacerdotibus comedet cam, in loco sancto comedetur, sanctificatio sanctifica tionum est. 7. As the sin offering is, so is the trespass offering: there is one law for them: the priest that maketh atonement therewith shall have it. 7. Sicut hostia pro peccato, sic hostia pro delicto, lex eadem illis: sacerdotis erit qui expiabit eum. 8. And the priest that offereth any man's burnt offering, even the priest shall have to himself the skin of the burnt offering which he hath offered. 8. At sacerdos offerens hostiam holocausti alicujus, pellis holocausti quod obtulerit, sacerdotis ipsius erit. 9. And all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest's that offereth it. 9. Omnis praeterea minha quae coquebatur in clibano, et omne praeparatum in sartagine et in craticula, erit sacerdotis offerentis illud. 10. And every meat offering mingled with oil, and dry, shall all the sons of Aaron have, one as much as another. 10. Omnis item minha mista oleo et arida, omnibus filiis Aharon erit erit unicuique sicut fratri suo. 14. ... it shall be the priest's that sprinkleth the blood of the peace-offerings. 14. Panis sacerdotis spargentis sanguinem prosperitatum erit. 31. And the priest shall burn the fat upon the altar: but the breast shall be Aaron's and his sons'. 31. Et erit pectusculum illud Aharoni et filiis ejus. 32. And the right shoulder shall ye give unto the priest for an heave offering of the sacrifices of your peace offerings. 32. Armum autem dextrum dabitis ad elevationem sacerdoti de sacrificiis prosperitatum vestrarum. 33. He among the sons of Aaron that offereth the blood of the peace offerings, and the fat, shall have the right shoulder for his part. 33. Qui offeret sanguinem prosperitatum, et adipem e filiis Aharonis, ipsius erit armus dexter in portionem. 34. For the wave breast and the heave shoulder have I taken of the children of Israel from off the sacrifices of their peace offerings, and have given them unto Aaron the priest, and unto his sons by a statute for ever from among the children of Israel. 34. Quia pectusculum agitationis, et armum elevationis tull a filiis Israel de sacrificiis prosperitatum suarum, et dedi illa Aharoni sacerdoti, et filiis ejus in statutum perpetuum a filiis Israel. 35. This is the portion of the anointing of Aaron, and of the anointing of his sons, out of the offerings of the LORD made by fire, in the day when he presented them to minister unto the LORD in the priest's office; 35. Haec est unctio Aharon, et unctio filiorum ejus ex oblationibus ignitis Jehovae, a die qua accedere fecit cos ut sacerdotio fungerentur Jehovae: 36. Which the LORD commanded to be given them of the children of Israel, in the day that he anointed them, by a statute for ever throughout their generations. 36. Quas praecepit Jehova ut darent eis a die qua unxit cos a filiis Israel statuto perpetuo in generationibus suis. In these passages Moses confirms what we have seen before as to the rights of the priests, and also adds an exception to which he had not yet referred. In general, therefore, he claims for the priests whatever remained of the holier victims; and distinguishes them by this prerogative from the other Levites; from whence we gather how free from all self-seeking Moses was, when by God's command he deprives his own sons not only of the dignity which was conferred on his nephews, but also of their pecuniary advantages. Let none, he says, but the sons of Aaron enjoy the sacred oblations, because they are divinely anointed that they may approach the altar. But, since some rivalry might have arisen among themselves, he adds a special law, that certain kinds of offerings should only be taken by the priest who had offered them. For although they ought all to have disinterestedly discharged their duties, and not to have been attracted by lucre, yet, that all might perform their parts more cheerfully, he appoints a reward for their labor and diligence. On this account he prescribes that the residue of the minha in the peace-offerings, and also the right shoulder of the victim, and the flesh that remained of the trespass-offerings, should be the recompense of the priest who had performed the office of atonement and sprinkling the blood. It is unquestionable that many were attracted by the desire of gain, who would otherwise have neglected their duties; but this was a proof of God's fatherly indulgence, that He consulted their infirmity so that their hire might be a spur to their diligence. Meanwhile He did not desire to hire their services like those of slaves, so that they should be mercenaries in heart; but rather, when He reproves them by His Prophet because there were none of them who would "kindle fire on His altar for nought." (Malachi 1:10.) He aggravates their ingratitude, not only because they would not give their services gratuitously, but because, when they received their hire, they defrauded Him who had appointed them to be His ministers.

the priest shall have to himself the skin of the burnt offering which he hath offered--All the flesh and the fat of the burnt offerings being consumed, nothing remained to the priest but the skin. It has been thought that this was a patriarchal usage, incorporated with the Mosaic law, and that the right of the sacrificer to the skin of the victim was transmitted from the example of Adam (see on Gen 3:21).

Likewise this is the law of the trespass offering,.... Or the various rites and rules to be observed at the offering of it: the persons for whom it was to be made are described in the two preceding chapters, Leviticus 5:1 both such that sinned through ignorance, and knowingly, and here the place and parts of the offering, and how to be disposed of, are declared: it is most holy; wholly devoted for sacred use, either to the Lord, or to his priests; there were some things the Jews call light holy things, and others most holy in the highest degree, of this sort was the trespass offering.

In the place where they kill the burnt offering shall they kill the trespass offering,.... See Leviticus 1:11, and the blood thereof shall he sprinkle round about upon the altar; on the upper part of it. There was a scarlet thread that was drawn around the altar in the middle, the blood of some of the sacrifices was sprinkled below it; and some above it, as was the blood of the trespass offering.

And he shall offer of it all the fat thereof,.... To the Lord, that being claimed by him, as in the peace offerings of the herd, and of the flock, whether a bullock or cow, a lamb or a goat, Leviticus 3:3, &c. and in the sin offering of the bullock, Leviticus 1:8, and the rump, or tail, which of sheep and rams, for the trespass offering, was very large and fat in those countries; See Gill on Exodus 29:22, Leviticus 3:9, and the fat that covereth the inwards; called the "omentum".

And the two kidneys, and the fat that is on them,.... Which are usually covered with fat: which is by the flanks: or rather that which is "upon" them (y); for this respects not the situation of the kidneys, nor the fat upon them, but the fat which is upon the flanks, as distinct from that, and where there are great collops of it, see Job 15:27, and the caul that is above the liver; the lobe upon the liver, according to the Septuagint: with the kidneys, it shall he take away; all the fat before mentioned, together with the kidneys, were to be taken away from the ram of the trespass offering, and burnt, as follows. (y) "et qui est superiliis", Tigurine version.

And the priest shall burn them upon the altar,.... Fat taken off of the several parts before mentioned, and the kidneys: which were to be for an offering made by fire unto the Lord; and was acceptable to him, being typical of the offering of Christ, which is a sweet smelling savour, bearing the fire of divine wrath in the room and stead of his people: it is the trespass offering; an offering for a trespass committed, to make atonement for it; and this part of it, the burning of the fat, was properly the offering to the Lord, all the rest were the priest's, as follows.

Every male among the priests shall eat thereof,.... Of the flesh of it, after the fat was taken off and burnt, the rest belonged to the priests and their sons, and to them only, not to their wives and daughters: it shall be eaten in the holy place; in the court of the tabernacle, in some apartment in it, for that purpose, as afterwards in the temple; it was not to be carried home to their houses, for all in the family to partake of, only the priests and their sons were to eat of it: it is most holy; and therefore none but such who were devoted to holy services might eat of it; only sanctified persons, true believers, who are made priests unto God, have a right to eat of the altar Christ, or, can eat his flesh in a spiritual sense, and feed upon him by faith, and receive nourishment from him, Hebrews 13:10.

As the sin offering is, so is the trespass offering, there is one law for them,.... The same as in Leviticus 6:27, the priest that maketh atonement therewith shall have it; who by offering it made atonement for the trespass of the person that brings it, as typical of the atonement by the sacrifice of Christ; he was to have all but what was burnt, for himself and his sons; though no doubt but other priests then on duty in the court ate with him.

And the priest that offereth any man's burnt offering,.... In which the flesh was wholly burnt, and nothing of it remained to requite the priest for his trouble, as in other offerings: even the priest shall have to himself the skin of the burnt offering, which he hath offered; in some cases the skin itself was burnt, and then he could have nothing, see Leviticus 4:11 but in others the skin was reserved for the priest. There seems to be an emphasis upon the phrase "to himself", and may signify, that though in other things other priests might partake with him, yet not in this; and so Maimonides (z) observes, that the skin was not given to every priest, but to him that offered the sacrifice; and elsewhere (a) he says, the skins of light holy things are the owner's, but the skins of the most holy things are the priest's. And some have thought this law has some respect to the case of Adam, and is agreeable thereunto; who having offered sacrifice according to divine directions given him, had coats made for him and his wife of the skins of the slain beasts; and it was usual with the Heathen priests to have the skins of the sacrifices, and in which they slept in their temples and others also were desirous of the same, in order by dreams or otherwise to get knowledge of things future; See Gill on Amos 2:8. (z) In Misn. Challah, c. 4. sect. 9. (a) In Misn. Zebachim, c. 12. sect. 3.

And all the meat offering that is baked in the oven,.... Or "every meat offering" (b), whether dressed in one way or another, and which was done in one or other of these three ways, of which this was one, baked in an oven heated for that purpose: and all that is dressed in the frying pan; such as we call pancakes: and in the pan; which was different from the frying pan; it seems to be what was set upon an hearth made hot, and soon baked; See Gill on Leviticus 6:21 of these three different ways of dressing the meat offering, see Leviticus 2:4. (b) "omne munus", Pagninus, Montanus, Junius & Tremellius, Piscator, &c.

And every meat offering mingled with oil, and dry,.... Rather it should be rendered "or dry" (c); that is, as Jarchi interprets it, that has no oil in it; the meat offering in common, let it be dressed in what way soever, was mingled with oil; but in the poor man's offering for sin, which was as a meat offering, no oil was to be put upon it, Leviticus 5:11 but whether the offering was with or without oil, moist or dry, it shall all the sons of Aaron have, one as much as another; it was to be equally divided among them; or a priest offering it at one time, was to have the same as another priest at another time; it was always alike, all that remained, except the handful that was burnt, was the priest's. (c) "vel aridum", Junius & Tremellius, Piscator.

Leviticus 7:11-18 11. And this is the law of the sacrifice of peace offerings, which he shall offer unto the LORD. 11. Haec autem est lex sacrificii prosperitatum, quod offerer Jehovae. 12. If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour, fried. 12. Si pro gratiarum actione obtulerit illud, tune offerer pro sacrificio gratiaram actionis, placentas infermentatas versatas in oleo, et lagana infermentata uncta oleo, et similam frictam una cum placentis illis versaris in oleo. 13. Besides the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace offerings. 13. Cron placentis panis fermentati offeret oblationem suam pro sacrificio gratiarum actionis prosperitatum suarum. 14. And of it he shall offer one out of the whole oblation for an heave offering unto the LORD, and it shall be the priest's that sprinkleth the blood of the peace offerings. 14. Offeretque ex eo unum panem, ex omni oblatione oblationem Jehovae. 15. And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning. 15. Caro autem hostiae gratiarum actionis prosperitatum ejus, in die oblationis ejus comedetur: non relinquet ex eo usque mane. 16. But if the sacrifice of his offering be a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten: 16. Quod si votum, vel spontaneum fuerit sacrificium oblationis ejus, die quo ille obtulerit sacrificium suum, comedetur, et sequenti die comedetur quod superfuerit ex co. 17. But the remainder of the flesh of the sacrifice on the third day shall be burnt with fire. 17. Quodvero superfuerit de carne sacrificii die tertia, igni comburetur. 18. And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity. 18. Si autem comedendo comedatur aliqnid de carne sacrificii prosperitatum ejus die tertia, non placebit offerens illud, neque imputabitur illi, abominatio erit: et anima comedens ex eo iniquitatem suam portabit.

this is the law of the sacrifice of peace offerings--Besides the usual accompaniments of other sacrifices, leavened bread was offered with the peace offerings, as a thanksgiving, such bread being common at feasts.

the flesh of the sacrifice of his peace offerings . . . shall be eaten the same day that it is offered--The flesh of the sacrifices was eaten on the day of the offering or on the day following. But if any part of it remained till the third day, it was, instead of being made use of, to be burned with fire. In the East, butcher-meat is generally eaten the day it is killed, and it is rarely kept a second day, so that as a prohibition was issued against any of the flesh in the peace offerings being used on the third day, it has been thought, not without reason, that this injunction must have been given to prevent a superstitious notion arising that there was some virtue or holiness belonging to it.

And this is the law of the sacrifice of peace offerings, which ye shall offer unto the Lord. Some other laws and rules respecting the oblation of them: in Leviticus 3:1 an account is given of what they should be, both of the herd and flock, and of the burning of the fat of them; and here the several sorts of them are distinctly observed, what should be offered with them, and the part the priest should have of it, and when the flesh of them should be eaten.

If he offer it for a thanksgiving,.... Which Jarchi restrains to the wonderful deliverances of seafaring persons, of travellers, and of such as have been confined in prison, or have laboured under violent diseases and disorders of body; and so Aben Ezra seems to understand it only of thanksgivings on account of being delivered out of distress; but it might be for the common mercies of life, or any particular mercy or instance of divine goodness a man was sensible of, and thought proper in this way to make an acknowledgment of it: then he shall offer with the sacrifice of thanksgiving; which, if of the herd, was either a bullock or a cow; and if of the flock, was either a lamb or a goat: unleavened cakes mingled with oil; ten of them, according to the Jewish writers; the measure of flour, of which they were made, were, as Jarchi says, five Jerusalem seahs or pecks, which were six of those used in the wilderness, and made twenty tenths or omers, an omer being the tenth part of an ephah (d); the oil they were mingled with, as to the quantity of it, was half a log (e); a fourth part of it was for the cakes, hastily baked, (said in the latter part of this verse to be fried,) an eighth part for those baked, (intended in this clause,) and an eighth part for the wafers next mentioned: and unleavened wafers anointed with oil; these were a thinner sort of cakes, made without leaven as the others, but the oil was not mixed with the flour in the making of them, but put upon them when made, and therefore said to be anointed with it; there were also ten of these: and cakes mingled with oil of fine flour fried; these were such as were hastily and not thoroughly baked, Leviticus 6:21 or, as Jarchi and Ben Gersom, they were mixed and boiled with hot water, as much as was sufficient; or, according to Maimonides (f), were fried in oil; and there were ten of these, in all thirty, (d) Vid. Misn. Menachot, c. 7. sect. 1. & Bartenora in ib. (e) Maimon. Maaseh Hakorbanot, c. 9. sect. 20. (f) In Misn. Menachot, c. 9. sect. 3.

Besides the cakes,.... The unleavened cakes, and the unleavened wafers, and the fried cakes; or with these, as Aben Ezra and Abendana interpret it: he shall offer for his offering leavened bread, with the sacrifice of thanksgiving of his peace offerings; not that this was offered upon the altar, for all leaven was forbidden there, Leviticus 2:11 but it was given to the priest, that he might have change of bread, and such as was agreeable to him, to eat with the flesh of the peace offerings he had a share of, and to the owners also; and the whole of this consisted of ten cakes likewise, as will appear by what Maimonides (g) says; he (the offerer) takes twenty tenths of fine flour, and makes ten leavened, and ten unleavened; the ten leavened he makes into ten cakes, and the ten unleavened he makes of them eighty cakes alike, ten cakes of every sort, ten cakes baked in an oven, ten cakes wafers, and ten cakes slightly baked. (g) Maaseh Hakorbanot, c. 9. sect. 17, 18, 21.

And of it he shall offer one out of the whole oblation for an heave offering unto the Lord,.... That is, one out of the unleavened cakes, and out of the unleavened wafers, and out of the cakes fried, and out of the cakes leavened; lo, says Aben Ezra, four at least, and the truth is, adds he, there were ten; and so Maimonides (h) says, the priest took out of all the four cakes, one out of every sort, as it is said, "and of it he shall offer one", &c. and it shall be the priest's that sprinkleth the blood of the peace offerings; that is, that part of the cakes and bread, which is offered as an heave offering to the Lord, was the portion of the priests; and so Maimonides (i) says,"the bread waved (rather heaved) with the thank offering was eaten by the priests, and the rest of the bread by the owners.'' (h) Maaseh Hakorbanot, c. 9. sect. 17, 18, 21. (i) Maaseh Hakorbanot, c. 9. sect. 12.

And the flesh of the sacrifice of his peace offerings for thanksgiving,.... Having given directions about the cakes and bread that went along with the peace offerings, offered in thankfulness for mercies received; instructions are next given about eating the flesh of them; and the order is, that that shall be eaten the same day that it is offered; partly by him that brought them, and his family, and partly by the poor he was to invite to eat thereof; and also by the priests and Levites, who were to have their share of it; see Deuteronomy 12:11. he shall not leave any of it until the morning; which was ordered to encourage liberality to the priests, Levites, and others, since all must be eaten up before morning: according to the Jewish canons, they might eat it no longer than midnight; by that time it was to be all consumed; and it is said (k), the wise men made an hedge to the law to keep men from sin. (k) Misn. Zebachim, c. 5. sect. 3.

All this relates to the peace-offerings: it is the repetition and explication of what we had before, with various additions. I. The nature and intention of the peace-offerings are here more distinctly opened. They were offered either, 1. In thankfulness for some special mercy received, such as recovery from sickness, preservation in a journey, deliverance at sea, redemption out of captivity, all which are specified in Ps. 107, and for them men are called upon to offer the sacrifice of thanksgiving, Lev 7:22. Or, 2. In performance of some vow which a man made when he was in distress (Lev 7:16), and this was less honourable than the former, though the omission of it would have been more culpable. Or, 3. In supplication for some special mercy which a man was in the pursuit and expectation of, here called a voluntary offering. This accompanied a man's prayers, as the former did his praises. We do not find that men were bound by the law, unless they had bound themselves by vow, to offer these peace-offerings upon such occasions, as they were to bring their sacrifices of atonement in case of sin committed. Not but that prayer and praise are as much our duty as repentance is; but here, in the expressions of their sense of mercy, God left them more to their liberty than in the expressions of their sense of sin - to try the generosity of their devotion, and that their sacrifices, being free-will offerings, might be the more laudable and acceptable; and, by obliging them to bring the sacrifices of atonement, God would show the necessity of the great propitiation. II. The rites and ceremonies about the peace-offerings are enlarged upon. 1. If the peace-offering was offered for a thanksgiving, a meat-offering must be offered with it, cakes of several sorts, and wafers (Lev 7:12), and (which was peculiar to the peace-offerings) leavened bread must be offered, not to be burnt upon the altar, that was forbidden (Lev 2:11), but to be eaten with the flesh of the sacrifice, that nothing might be wanting to make it a complete and pleasant feast; for unleavened bread was less grateful to the taste, and therefore, though enjoined in the passover for a particular reason, yet in other festivals leavened bread, which was lighter and more pleasant, was appointed, that men might feast at God's table as well as at their own. And some think that a meat-offering is required to be brought with every peace-offering, as well as with that of thanksgiving, by that law (Lev 7:29) which requires an oblation with it, that the table might be as well furnished as the altar. 2. The flesh of the peace-offerings, both that which was the priest's share and that which was the offerer's must be eaten quickly, and not kept long, either raw, or dressed, cold. If it was a peace-offering for thanksgiving, it must be all eaten the same day (Lev 7:16); if a vow, or voluntary offering, it must be eaten either the same day or the day after, Lev 7:16. If any was left beyond the time limited, it was to be burnt (Lev 7:17); and, if any person ate of what was so left their conduct should be animadverted upon as a very high misdemeanour, Lev 7:18. Though they were not obliged to eat it in the holy place, as those offerings that are called most holy, but might take it to their own tents and feast upon it there, yet God would by this law make them to know a difference between that and other meat, and religiously to observe it, that whereas they might keep other meat cold in the house as long as they thought fit, and warm it again if they pleased, and eat it three or four days after, they might not do so with the flesh of their peace-offerings, but it must be eaten immediately. (1.) Because God would not have that holy flesh to be in danger of putrefying, or being fly-blown, to prevent which it must be salted with fire (as the expression is, Mar 9:49) if it were kept; as, if it was used, it must be salted with salt. (2.) Because God would not have his people to be niggardly and sparing, and distrustful of providence, but cheerfully to enjoy what God gives them (Ecc 8:15), and to do good with it, and not to be anxiously solicitous for the morrow. (3.) The flesh of the peace-offerings was God's treat, and therefore God would have the disposal of it; and he orders it to be used generously for the entertainment of their friends, and charitably for the relief of the poor, to show that he is a bountiful benefactor, giving us all things richly to enjoy, the bread of the day in its day. If the sacrifice was thanksgiving, they were especially obliged thus to testify their holy joy in God's goodness by their holy feasting. This law is made very strict (Lev 7:18), that if the offerer did not take care to have all his offering eaten by himself or his family, his friends or the poor, within the time limited by the law, or, in the event of any part being left, to burn it (which was the most decent way of disposing of it, the sacrifices upon the altar being consumed by fire), then his offering should not be accepted, nor imputed to him. Note, All the benefit of our religious services is lost if we do not improve them, and conduct ourselves aright afterwards. They are not acceptable to God if they have not a due influence upon ourselves. If a man seemed generous in bringing a peace-offering, and yet afterwards proved sneaking and paltry in the using of it, it was as if he had never brought it; nay, it shall be an abomination. Note, There is no mean between God's acceptance and his abhorrence. If our persons and performances are sincere and upright, they are accepted; if not, they are an abomination, Pro 15:8. He that eats it after the time appointed shall bear his iniquity, that is, he shall be cut off from his people, as it is explained (Lev 19:8), where this law is repeated. This law of eating the peace-offerings before the third day, that they might not putrefy, is applicable tot the resurrection of Christ after two days, that, being God's holy one, he might not see corruption, Psa 16:10. And some think that it instructs us speedily, and without delay, to partake of Christ and his grace, feeding and feasting thereon by faith today, while it is called today (Heb 3:13, Heb 3:14), for it will be too late shortly. 3. But the flesh, and those that eat it, must be pure. (1.) The flesh must touch no unclean thing; if it did, it must not be eaten, but burnt, Lev 7:19. If, in carrying it from the altar to the place where it was eaten, a dog touched it, or it touched a dead body or any other unclean thing, it was then unfit to be used in a religious feast. Every thing we honour the holy God with must be pure and carefully kept from all pollution. It is a case adjudged (Hag 2:12) that the holy flesh could not by its touch communicate holiness to what was common; but by this law it is determined that by the touch of that which was unclean it received pollution from it, which intimates that the infection of sin is more easily and more frequently communicated than the savour of grace. (2.) It must not be eaten by any unclean person. When a person was upon any account ceremonially unclean it was at his peril if he presumed to eat of the flesh of the peace-offerings, Lev 7:20, Lev 7:21. Holy things are only for holy persons; the holiness of the food being ceremonial, those were incapacitated to partake of it who lay under any ceremonial uncleanness; but we are hereby taught to preserve ourselves pure from all the pollutions of sin, that we may have the benefit and comfort of Christ's sacrifice, Pe1 2:1, Pe1 2:2. Our consciences must be purged from dead works, that we may be fit to serve the living God, Heb 9:14. But if any dare to partake of the table of the Lord under the pollution of sin unrepented of, and so profane sacred things, they eat and drink judgment to themselves, as those did that ate of the peace-offerings (Lev 7:20) and again (Lev 7:21), that they pertain unto the Lord: whatever pertains to the Lord is sacred, and must be used with great reverence and not with unhallowed hands. "Be you holy, for God is holy, and you pertain to him." 4. The eating of blood and the fat of the inwards is here again prohibited; and the prohibition is annexed as before to the law of the peace-offerings, Lev 3:17. (1.) The prohibition of the fat seems to be confined to those beasts which were used for sacrifice, the bullocks, sheep, and goats: but of the roe-buck, the hart, and other clean beasts, they might eat the fat; for those only of which offerings were brought are mentioned here, Lev 7:23-25. This was to preserve in their minds a reverence for God's altar, on which the fat of the inwards was burnt. The Jews say, "If a man eat so much as an olive of forbidden fat - if he do it presumptuously, he is in danger of being cut off by the hand of God - if ignorantly, he is to bring a sin-offering, and so to pay dearly for his carelessness." To eat of the flesh of that which died of itself, or was torn of beasts, was unlawful; but to eat of the fat of such was doubly unlawful, Lev 7:24. (2.) The prohibition of blood is more general (Lev 7:26, Lev 7:27), because the fat was offered to God only by way of acknowledgment, but the blood made atonement for the soul, and so typified Christ's sacrifice much more than the burning of the fat did; to this therefore a greater reverence must be paid, till these types had their accomplishment in the offering up of the body of Christ once for all. The Jews rightly expound this law as forbidding only the blood of the life, as they express it, not that which we call the gravy, for of that they supposed it was lawful to eat. 5. The priest's share of the peace-offerings is here prescribed. Out of every beast that was offered for a peace-offering the priest that offered it was to have to himself the breast and the right shoulder, Lev 7:30-34. Observe here, (1.) That when the sacrifice was killed the offerer himself must, with his own hands, present God's part of it, that he might signify thereby his cheerfully giving it up to God, and his desire that it might be accepted. He was with his own hands to lift it up, in token of his regard to God as the God of heaven, and then to wave it to and fro, in token of his regard to God as the Lord of the whole earth, to whom thus, as far as he could reach, he offered it, showing his readiness and wish to do him honour. Now that which was thus heaved and waved was the fat, and the breast, and the right shoulder, it was all offered to God; and then he ordered the fat to his altar, and the breast and shoulder to his priest, both being his receivers. (2.) That when the fat was burnt the priest took his part, on which he and his family were to feast, as well as the offerer and his family. In holy joy and thanksgiving, it is good to have our ministers to go before us, and to be our mouth to God. The melody is sweet when he that sows and those that reap rejoice together. Some observe a significancy in the parts assigned to the priests: the breast and the shoulder intimate the affections and the actions, which must be devoted to the honour of God by all his people and to the service also of the church by all his priests. Christ, our great peace-offering, feasts all his spiritual priests with the breast and shoulder, with the dearest love and the sweetest and strongest supports; for his is the wisdom of God and the power of God. When Saul was designed for a king Samuel ordered the shoulder of the peace-offering to be set before him (Sa1 9:24), which gave him a hint of something great and sacred intended for him. Jesus Christ is our great peace-offering; for he made himself a sacrifice, not only to atone for sin, and so to save us from the curse, but to purchase a blessing for us, and all good. By our joyfully partaking of the benefits of redemption we feast upon the sacrifice, to signify which the Lord's supper was instituted.